The History of Witchcraft in Europe. Брэм Стокер
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and subtilties to win their goodwils: as among others, the policy, and deuise of the hind. There was a poore man of the countrey called Spanus, who meeting by chance one day with a hind in his way that had newly calved, flying from the hunters, he let the damme go, not being able to take her; and running after her calfe tooke it, which was a young hind, and of a strange haire, for she was all milk-white. It chanced so, that Sertorius was at that time in those parts. So, this poore man presented Sertorius with his young hind, which he gladly receiued, and which with time he made so tame, that she would come to him when he called her, and follow him where-euer he went, being nothing the wilder for the daily sight of such a number of armed souldiers together as they were, nor yet afraid of the noise and tumult of the campe. Insomuch as Sertorius by little and little made it a miracle, making the simple barbarous people beleeue that it was a gift that Diana had sent him, by the which she made him understand of many and sundrie things to come: knowing well inough of himselfe, that the barbarous people were men easily deceiued, and quickly caught by any subtill superstition, besides that by art also he brought them to beleeue it as a thing verie true. For when he had any secret intelligence giuen him, that the enemies would inuade some part of the countries and prouinces subject vnto him, or that they had taken any of his forts from him by any intelligence or sudden attempt, he straight told them that his hind spake to him as he slept, and had warned him both to arme his men, and put himselfe in strength. In like manner if he had heard any newes that one of his lieutenants had wonne a battell, or that he had any aduantage of his enemies, he would hide the messenger, and bring his hind abroad with a garland and coller of nosegayes: and then say, it was a token of some good newes comming towards him, perswading them withall to be of good cheare; and so did sacrifice to the Gods, to giue them thankes for the good tidings he should heare before it were long. Thus by putting this superstition into their heades, he made them the more tractable and obedient to his will, in so much as they thought they were not now gouerned any more by a stranger wiser than themselues, but were steadfastly perswaded that they were rather led by some certaine God.”—
“Now was Sertorius very heauie, that no man could tell him what was become of his white hind: for thereby all his subtilltie and finenesse to keepe the barbarous people in obedience was taken away, and then specially when they stood in need of most comfort. But by good hap, certaine of his souldiers that had lost themselves in the night, met with the hind in their way, and knowing her by her colour, tooke her and brought her backe againe. Sertorius hearing of her, promised them a good reward, so that they would tell no liuing creature that they brought her againe, and thereupon made her to be secretly kept. Then within a few dayes after, he came abroad among them, and with a pleasant countenance told the noble men and chiefe captaines of these barbarous people, how the Gods had reuealed it to him in his dreame, that he should shortly have a maruellous good thing happen to him: and with these words sate downe in his chaire to give audience. Whereupon they that kept the hind not farre from thence, did secretly let her go. The hind being loose, when she had spied Sertorius, ranne straight to his chaire with great joy, and put her head betwixt his legges, and layed her mouth in his right hand, as she before was wont to do. Sertorius also made very much of her, and of purpose appeared maruellous glad, shewing such tender affection to the hind, as it seemed the water stood in his eyes for joy. The barbarous people that stood there by and beheld the same, at the first were much amazed therewith, but afterwards when they had better bethought themselues, for ioy they clapped their hands together, and waited upon Sertorius to his lodging with great and ioyfull shouts, saying, and steadfastly beleeuing, that he he was a heavenly creature, and beloued of the Gods.” 117
Casting Out Devils.
We are now brought down to the era of the Christian religion; and there is repeated mention of sorcery in the books of the New Testament.
One of the most frequent miracles recorded of Jesus Christ is called the “casting out devils.” The Pharisees in the Evangelist, for the purpose of depreciating this evidence of his divine mission, are recorded to have said, “this fellow doth not cast out devils, but by Beelzebub, the prince of devils.” Jesus, among other remarks in refutation of this opprobrium, rejoins upon them, “If I by Beelzebub cast out devils, by whom do your children cast them out?” 118 Here then we have a plain insinuation of sorcery from the lips of Christ himself, at the same time that he appears to admit that his adversaries produced supernatural achievements similar to his own.
Simon Magus.
But the most remarkable passage in the New Testament on the subject of sorcery, is one which describes the proceedings of Simon Magus, as follows.
“Then Philip went down to the city of Samaria, and preached Christ unto them. But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But, when they believed Philip, preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized both men and women. Then Simon himself believed also. And, when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
“Now, when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John. Who, when they were come down, prayed for them, that they might receive the Holy Ghost. For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost.
“And, when Simon saw that, through the laying on of the apostles’ hands, the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee! because thou hast thought that the gift of God might be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee: for I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.” 119
This passage of the New Testament leaves us in considerable uncertainty as to the nature of the sorceries, by which “of a long time Simon had bewitched the people of Samaria.” But the fathers of the church, Clemens Romanus and Anastasius Sinaita, have presented us with a detail of the wonders he actually performed. When and to whom he pleased he made himself invisible; he created a man out of air; he passed through rocks and mountains without encountering an obstacle; he threw himself from a precipice uninjured; he flew along in the air; he flung himself in the fire without being burned. Bolts and chains were impotent to detain him. He animated statues, so that they appeared to every beholder to be men and women; he made all the furniture of the house and the table to change places as required, without a visible mover; he metamorphosed his countenance and visage into that of another person; he could make himself into a sheep, or a goat, or a serpent; he walked through the streets attended with a multitude of strange figures, which he affirmed to be the souls of the departed; he made trees and branches of trees suddenly to spring up where he pleased; he set up and deposed kings at will; he caused a sickle to go into a field of corn, which unassisted would mow twice as fast as the most industrious reaper. 120
Thus endowed, it is difficult to imagine what he thought he would have gained by purchasing from the apostles their gift of working miracles. But Clemens Romanus informs us that he complained that, in his sorceries, he was obliged to employ tedious ceremonies and incantations; whereas the apostles appeared to effect their wonders without difficulty and effort, by barely speaking a word. 121